Whoever Fulfilled the Requirements of Tawheed Will Enter Paradise Without a Reckoning

Allah , says:

"
Verily, Ibrahim was an Ummah [a leader, good and righteous] obedient to Allah, Haneefan [worshipping none but Allah], and he was not one of the polytheists"
(Qur'an 16:120)

Allah , informs us in this verse that His Messenger, Ibrahim (as
) was a leader in religion, a teacher of goodness, always humble and obedient to his Rabb; and that he rejected Shirk, in all its manifestations and devoted himself exclusively to the worship of Allah , Alone, without falling into Shirk, either in word, deed or belief.

3. It is an obligation upon the daa'iyah1 to set a good example to the people in all that he does.

4. The unchanging nature of true worship as exemplified by the Prophets.

5. Tawheed is not acceptable without rejections of Shirk.

6. Rejection of the claim of Quraish in the days of ignorance that in practising their Shirk, they were following the religion of Ibrahim.

Relevance of This Verse to the Subject of Tawheed

That the verse proves that whoever exemplified these four attributes, has earned the right to Paradise, as did Ibrahim (as
), without reckoning or punishment.

..ooOOoo..

Allah , says:

"
And those who live in awe for fear of their Rabb; And those who believe in the Signs of their Rabb, And those who join not anyone [in worship] as partners with their Rabb; And those who give that which they give [i.e. charity] with their hearts full of fear [whether their charity has been accepted or not], because they are sure to return to their Rabb"
(Qur'an 23:57-60)

In these verses, Allah , describes the Believers by four of their attributes for which they deserve praise and commendation: They fear the punishment of their Rabb, they believe in the revealed Signs of Allah and His natural Signs (the planets, the stars, the seasons, the animals, the birds, the plants etc.) which prove the existence of Him and the truth of the Message of Muhammad ; and they are guided by these Signs and do not associate partners with Allah , either openly, or secretly; and because of their strong faith, they fear that Allah will not accept their charity and good deeds; and Allah Testifies to their mutual rivalry in performing virtuous deeds, and He Informs us that they precede others in doing so.

The Benefits Derived From These Verses

1. The obligation to fear Allah.

2. The obligation of belief in the signs of Allah.

3. The forbiddance of Shirk in all its manifestations.

4. The concern of the Believers as to whether or not their deeds will be accepted.

5. The preferability of competing with others in the performance of good deeds.

Relevance of These Verses to the Subject of Tawheed

That the verses prove that whoever personifies these four attributes and purifies himself from Shirk which nullifies good deeds, will have the right to enter Paradise without a reckoning and without punishment because he has achieved the purest Tawheed and this is his reward.

..ooOOoo..

It is reported on the authority of Husain Ibn `Abdul-Rahmaan that he said: "I was with Sa'eed Ibn Jubair and he asked: "Who among you saw the shooting star last night?" I answered: "I saw it," and I explained to him that I had not been at prayer, because I had been stung (by a scorpion). He asked: "Then what did you do?" "I used a ruqyah,"2 I replied. He said: "What made you do that?" I answered: "A Hadith I heard from Ash-Sh'abi." He asked: "What did he tell you?" I said: "He reported from Buraidah Al-Husayyib, who said that ruqyah is not permitted except in two cases: "Al-'ain3 and stings." He said: "He who limits himself to what he has heard, has done well; but Ibn `Abbas (ra) reported to us that the Prophet said: "All the nations were made to pass before me, and I saw a Prophet with a small group, and a Prophet with only one or two men, and a Prophet with none. Then there was shown to me a large number of people which I thought to be my Ummah, 4 but it was said to me: "This is Moosa (as
) and his people." Then I looked and saw a huge crowd at which it was said to me: "These are your people: Among them are seventy thousand who will enter Paradise without a reckoning or punishment." Then he got up and went to his house, and the people began to discuss who they might be: Some of them said: "Perhaps they are the Companions of the Messenger of Allah ; others said: "Perhaps they are the those who were born in Islam and have never associated any partners with Allah . While they were talking thus, the Messenger of Allah came out and they informed him (about what they had been discussing). He said: "They are those who do not treat themselves with ruqyah, nor practise treatment by cauterization, nor believe in good or bad omens - but depend upon and trust in their Rabb (Alone)." `Ukkashah Ibn Mihsan (ra) stood up and said: "Ask Allah for me that I be one of them." He said: "You are one of them." Then another man stood and said: "Ask Allah that I (also) be one of them." He said: "`Ukkashah has preceded you." (Narrated by Bukhari and Muslim)

Husain Ibn `Abdul-Rahman (ra) informs us of a discussion which took place between him and the Tabi'i,5 Sa'eed Ibn Jubair, concerning the use of ruqyah, due to the fact that Husain had been stung by a scorpion, for which he resorted to a ruqyah, in accordance with the Sunnah.6

When Sa'eed asked him for a proof for that, he informed him of the Hadith of Ash-Sh'abi which permits the use of ruqyah for the treatment of al-'ain and stings. Sa'eed praised him for his adherence to the Hadith, but related to him a Hadith which advocates rejection of ruqyah - the Hadith of Ibn `Abbas (ra) which also mentions cauterization and belief in omens, and requires us to have complete trust in Allah , and depend upon Him , Alone; and says that when `Ukkashah (ra) requested the Prophet to ask Allah to make him one of the seventy thousand who would enter Paradise without reckoning and without punishment, He informed him that he was one of them, but when another man made the same request, the Messenger of Allah gently, but firmly closed the door upon any further requests by saying: "`Ukkashah (ra) has preceded you."

Benefits Derived From This Hadith

1. That the Salaf7 used to keep away from riyaa` and anything that might lead to it.

2. The obligation to ask for proof before accepting anything in the religion.

3. The permissibility of using ruqyah for al-'ain and stings, on condition that the ruqyah is of a kind endorsed by the Shari'ah8 - from the Qur'an or the authentic supplications of the Prophet in the Arabic language.

4. The profound knowledge of the Salaf.

5. Acting in accordance with the Qur'an and the Sunnah takes precedence over all opinions.

6. The virtue of the Salaf and their good manners and politeness in passing on Islamic knowledge.

7. The disparity in the number of followers of one Prophet and another, and that some Prophets have no followers.

8. The number of followers a person may have is not necessarily an indication of the truth or falseness of the message.

9. The virtue of Moosa (as
) and his people.

10. The excellence of the Ummah of Muhammad in comparison with other peoples.

11. The love of the Companions for all good deeds.

12. The permissibility of engaging in debate in religious matters.

13. Whoever possesses the four attributes mentioned in the Hadith, has perfected Tawheed and will enter Paradise.

14. The permissibility of asking virtuous persons to supplicate Allah on our behalf.

15. That there is no contradiction between the Hadith of Ash-Sh'abi - which permits ruqyah when the conditions for its acceptance are met - and the Hadith of Ibn `Abbas (ra) - which forbids ruqyah when those conditions are not met.

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that whoever possessed the four attributes mentioned therein, has perfected Tawheed and will enter Paradise without reckoning or punishment.

2. Ruqyah: To recite a part of the Qur'an (e.g. Qur'an Al-Faatihah), or to supplicate Allah (swt), using words prescribed by the Messenger of Allah in authentic Hadith, in order to obtain relief from illness.